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ƆBENFO KOFI ASARE OPOKU IS A GREAT AUTHORITY ON AFRICAN CULTURE AND HUMAN CIVILISATIONS IN GENERAL WHO HAS HELD ENVIABLE POSITIONS THROUGHOUT HIS LIFE AND LECTURED IN NUMEROUS UNIVERSITIES ACROSS THE WORLD. HE IS CURRENTLY THE CHAIRMAN OF KWABENA NKETIA’S CENTRE FOR AFRICANA STUDIES AT THE AFRICA UNIVERSITY COLLEGE OF COMMUNICATIONS, ACCRA.ISSUES CONCERNING THE TRUE ORIGIN, CONTENT, PURPOSE, INNER NATURE AND AFTERLIFE OF THE UNIVERSE (INCLUDING HUMANITY AND HUMAN NATURE) HAVE GENERATED A LOT OF INTELLECTUAL AND EMOTIONAL ARGUMENTS, DEBATES AND RESEARCHES FOR SO LONG.KINDLY JOIN US IN OUR EXPLORATION JOURNEY AIMED AT EMPOWERING HUMANITY TO UPROOT ALL FORMS OF IGNORANCE AND LIVE LIFE TO THE FULLEST IN ALIGNMENT WITH THE INEXORABLE LAWS OF LIFE AND IT'S CYCLES.FOR INQUIRIES, SPONSORSHIP ETC KINDLY CONTACT US VIA:Email: fapempong@gmail.com or fapempong@yahoo.comCall : +233271999339#blackpower #environment #life
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This episode titled "Dr. Kambon on What Makes Black People Black" features Rev. Dr. Philippe Shock Matthews interviewing Dr. Kambon, son of the late scholar Nana Kamau Kambon. He argues that there are biogenetic underpinnings to racial categorization and supports this claim by highlighting the SLC24A5 gene, which scientists have linked to variations in melanin. He criticizes the view that economic or class systems are the root of social problems, claiming that these systems, regardless of their structure, always result in a racial hierarchy with Black people at the bottom. Instead, he urges listeners to consider the possibility that racial disparities stem from a biogenetic mutation.
ABOUT: Dr. Ɔbenfo Ọbádélé Kambon is a world-renowned linguist and scholar and the founder of Abibitumi, the largest Black social education network globally. The name "Abibitumi" is derived from the Akan language, spoken in parts of West Africa, particularly Ghana. It roughly translates to Abibitumi 'Black Power'.He's an Associate Professor at the University of Ghana, winner of multiple prestigious awards, and is a key figure in African Studies. His work spans linguistics, historical research, and African repatriation efforts. Join me in welcoming Dr. Ɔbenfo Ọbádélé Kambon!https://conference.abibitumi.c....omhttps://www.abibit www.sankofajourney.comRELATED: Bedroom Colonialism with Dr. Ɔbenfo Ọbádélé Kambon https://bit.ly/462GlWF Abibitumi and the Sankofa Journey with Dr. Ɔbenfo Ọbádélé Kambon https://bit.ly/4eBDesP [FLASHBACK] Dr. Okunini Ọbádélé Kambon (White Boy on a Stick) https://bit.ly/3T15fjn Dr. Okunini Obadele Kambon The Danger of a Single Story - http://bit.ly/2J1mygh B
'Who IZ the Boulé? The History of America's First Black Frat and the Derailment Toward Afrikan Self-Reliance' is a chronological look at America's first black fraternity and their unsavory quest to be a black version of Skull & Bones of Yale University.
Written by M’Bwebe Ishangi, this book details over twenty years of research and first-hand experience with the intent of “offering a side of organized academic and cultural intelligentsia responsible for the derailment of Afrikan people toward self-reliance from Alexander the (not so) Great to W.E.B. DuBois. Many of our black organizations today were founded by the actual individuals responsible for the intergenerational mental, spiritual, and socioeconomic conditions we’ve endured that has had a polarizing effect on how we see ourselves in the world.
What’s alarming is black individuals and organizations had to be created in order for the practice to be sustained.
Order today! Available in Paperback, Audiobook, eBook, & Digital PDF at: http://daghettotymz.com
1 November 2022 on Mx24 TV
Featuring Ɔbenfo Ọbádélé Kambon
this is about African history
Song for Mama by Barrister S. Smooth
Wodaabe are nomads, migrating through much of the Sahel from northern Cameroon to Chad, Niger, and northeast Nigeria. The last nomads in the area, the Wodaabe number between 160,000 and 200,000. Other around them - the Hausa, Fulani, and Tuaeg - regard the Wodaabe as wild people. The Wodaabe refer to the Fulani with equal disdain as Wodaabe who lost their way.The seasons dictate Wodaabe migrations. From July to September, the short rainy season, sporadic storms cause floods. Most of September and October are hot and dry, November to February is cold. The hottest months, March to June, are also dry. During the short rainy season, Wodaabe lineage groups come together and hold their ceremonial dances, the Geerewol, Worso, and Yakke. The rest of the year the Wodaabe split up into small lineage groups.LivelihoodThe Wodaabe's main economic activity is cattle-herding. Cattle provide milk products that, along with cereal obtained through trading, are the basis of the diet. Beef is eaten only during ceremonies. The Wodaabe also keep goats and sheep for milk and meat and use camels and donkeys for transportation.During the dry season, milk production is lowest, and the need for cereal grains especially acute. At thee times, however, the cows are in their poorest condition and grain prices are highest. Thus, Wodaabe sell their cattle at cutrate prices. Moreover, droughts in the 1970s and early 1980s depleted the herds, so many Wodaabe have had to resort to earning wages in towns or herding cattle for their sedentary neighbors.While these activities allow Wodaabe llineage groups and individuals to survive the dry season, they don't rebuilt the herds. The depletion of the herds means the Wodaabe can't use their traditional way of aiding members of the tribe who lose their cattle - by loaning a cow for several years, with the borrower keeping the calves.Cultural SystemsThe Wodaabe divide themselves into 15 lineage groups. Membership is based on both blood-lines and traveling together in the dry season.Membership in a lineage groups determines who can marry whom. The only marriages that may occur between members of the same groups are Koobegal marriages arranged during the partners' childhood and formally recognized by the council of elders. Subsequent Teegal marriages are by choice of the partners.Lineage-group membership doesn't exclude people from Teegal marriages, but such marriages often cause friction. They usually involve "wife-stealing," often with the consent of the woman but never with that of her husband. Teegal marriage is also a source of friction between the new wife and previous ones. More wives means that fewer resources, such as milk from the husband's herd, are allocated to each. Eloping in a Teegal marriage that carries little stigma allows a Wodaabe woman considerable freedom, but she must leave her children with the ex-husband. The system guarantees the children's place in society while permitting spontaneity and flexibility to the parents.The Wodaabe believe in various bush spirits that live in trees and wells and are reputed to be saddened by how people have treated them. All spirits are intertwined in taboos pertaining largely to ecology. Some spirits are dangerous.The Wodaabe have acquired some knowledge of Islam and invoke the name of Allah in times of death or difficulty. However, what constitutes the notion of Allah for the Wodaabe is ambiguous.More central is a set of values concerning beauty, patience, and fortitude. Physical beauty - a long nose, round head, light skin, and white teeth - is one ideal quality, particularly for men but for women as well. Wodaabe sometimes wear makeup to enhance these attractions.Central cultural institutions are the dances - Geerewol, Worso, and Yakke - held during tribal gatherings in the rainy season. During tribal gatherings, flirtations occur and Teegal marriages are negotiated. In the dances, the men of a lineage engage in a beauty contest judged by three young women from an opposite lineage. These young women are picked as judges by the male tribal elders on the basis of their fortitude and patience. They appraise the men on appearance, charm, and dancing ability.SUGGESTED READINGSCarol Beckwith and Marion Offelin, Nomads of Niger, H.N. Abrams, 1983.Carol Beckwith, "Niger's Wodaabe: People of the Taboo," National Geographic, October 1983.Marguerite Dupire, "The Position of Women in a Pastoral Society" in Women of Tropical Africa, ed. by Denise Paulne, University of California Press, 1982.
History told by us Black=Afrikans=Kmtyw is my time machine I used to change my future. Sankofa
